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The Egyptian Book of the Dead (Papyrus of Ani) · 306 of 357 · tr. E.A. Wallis Budge

Chapter 43 (part 67)

I am a prince, the son of a prince, a sacred essence which hath preceded from God. I am a great one, the son of a great one, and my father planned my name; I have multitudes of names and multitudes of forms, and my existence is in every god. I have been proclaimed by the heralds Tmu and Horus, and my father and my mother uttered my name; but it hath been hidden within me by him that begat me, who would not that the words of power of any seer should have dominion over me. I came forth to look upon that which I had made, I was passing through the world which I had created, when lo! something stung me, but what I know not. Is it fire? Is it water? My heart is on fire, my flesh quaketh, and trembling hath seized all my limbs. Let there be brought unto me the children of the gods with healing words and with lips that know, and with power which reacheth unto heaven." The children of every god came unto him in tears, Isis came with her healing words and with her mouth full of the breath of life, with her enchantments which destroy sickness, and with her words of power which make the dead to live. And she spake, saying, "What hath come to pass, O holy father? What hath happened? A serpent hath bitten thee, and a thing which thou hast created hath lifted up his head against thee. Verily it shall be cast forth by my healing words of power, and I will drive it away from before the sight of thy sunbeams." The holy god opened his mouth and said, "I was passing along my path, and I was going through the two regions of my lands according to my heart's desire, to see that which I had created, when lo! I was bitten by a serpent which I saw not. Is it fire? Is it water? I am colder than water, I am hotter than fire. All my flesh sweateth, I quake, my eye hath no strength, I cannot see the sky, and the sweat rusheth to my face even as in the time of summer." Then said Isis unto Ra, "O tell me thy name, holy father, for whosoever shall be delivered by thy name shall live." [And Ra said], "I have made the heavens and the earth, I have ordered the mountains, I have created all that is above them, I have made the water, I have made to come into being the great and wide sea, I have made the 'Bull of {p. xci} Legend of Ra and Isis. his mother,' from whom spring the delights of love. I have made the heavens, I have stretched out the two horizons like a curtain, and I have placed the soul of the gods within them. I am he who, if he openeth his eyes, doth make the light, and, if he closeth them, darkness cometh into being. At his command the Nile riseth, and the gods know not his name. I have made the hours, I have created the days, I bring forward the festivals of the year, I create the Nile-flood. I make the fire of life, and I provide food in the houses. I am Khepera in the morning, I am Ra at noon, and I am Tmu at even." Meanwhile the poison was not taken away from his body, but it pierced deeper, and the great god could no longer walk. Then said Isis unto Ra, "What thou hast said is not thy name.
Themes
Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

[auto] The passage states that the lesser gods were attributed bodies, souls, and ka's, reflecting human-like characteristics.

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Emanation Hierarchycosmology

A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.

[auto] The text explicitly distinguishes between the singular 'neter' (God) and the plural 'neteru' (gods), establishing a hierarchy of divinity.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The text references the Book of the Dead and includes a prayer by a deceased king for preservation from decay after death.

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Tripartite Soulanthropology

Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma).

[auto] The passage explicitly lists 'bodies, souls, ka's' as components attributed to the mortal gods.

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Related passages · 4 parallels
gnosticism|Gospel of Philip|Section 1b
TRUTH MADE NAMES Truth made names in the world, and without them we can’t think. Truth is one and is many, teaching one thing through the many. RULERS The rulers wanted to fool us, since they saw we were connected with the good. They too…”
Both passages explore themes of divine names, hidden knowledge, and the interplay between the divine and the created world. They also discuss the concept of a divine being who is both transcendent and immanent, and the struggle against forces that seek to mislead or harm.
mesopotamian|Enuma Elish: The Epic of Creation|1g
When the gods, his fathers, beheld the fulfillment of his word, They rejoiced, and they did homage unto him, saying, " Marduk is king!" They bestowed upon him the scepter, and the throne, and the ring, They give him an invincible weapony wh…”
Both passages describe a divine figure who is afflicted and seeks healing, involving a dialogue with another deity. They share themes of divine power, creation, and the struggle against chaos or illness.
mesopotamian|Enuma Elish: The Epic of Creation|1k
May he hold the Beginning and the Future, may they pay homage unto him, Saying, "He who forced his way through the midst of Tiamat without resting, Let his name be Nibiru, 'the Seizer of the Midst'! For the stars of heaven he upheld the pa…”
Both passages describe a divine being who created the world and faces a challenge from a serpent or dragon. They also involve the revelation of the divine name as a means of overcoming the challenge, highlighting the power and mystery of the divine.
sufism|The Masnavi, Book I (Rumi)|STORY Ia
The Prince and the Handmaid. A prince, while engaged on a hunting excursion, espied a fair maiden, and by promises of gold induced her to accompany him. After a time she fell sick, and the prince had her tended by divers physicians. As,…”
Both passages explore themes of divine power, suffering, and healing. They share a mystical understanding of the divine nature and the role of divine intervention in human suffering, though they come from different cultural and religious contexts.